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Books on the topic 'Neo-Buddhist'

Author: Grafiati

Published: 18 May 2024

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1

Barrett, Timothy Hugh. Li Ao: Buddhist, Taoist, or neo-Confucian? Oxford: Oxford University Press, 1991.

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2

Has the apple not fallen ... !: Neo-classical economics in the Buddhist perspective. Colombo: Godage International Publishers, 2010.

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3

Wŏnhyo esŏ Tasan kkaji: Hanʾguk sasang ŭi pigyo chʻŏrhakchŏk haesŏk. Sŏngnam-si: Chʻŏnggye, 2000.

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4

Zhongguo zhe xue shi.: Shi jie de tu xiang yu gou zao, mai xiang cun you xue de zui zhong li lun. Taibei Shi: Hong ye wen hua shi ye you xian gong si, 2003.

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5

Zhongguo zhe xue shi.: Yu shi jie zhe xue dui hua ji chong gu yi qie jia zhi de chuang zao zhuan hua. Taibei Shi: Hong ye wen hua shi ye you xian gong si, 2002.

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6

Zhongguo zhe xue shi. Taibei Shi: Hong ye wen hua shi ye you xian gong si, 2003.

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7

Zhongguo zhe xue shi.: Yu shi jie zhe xue dui hua ji zhong gu yi qie jia zhi de chuang zao zhuan hua. Taibei Shi: Hong ye wen hua shi ye you xian gong si, 2003.

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8

Shastree, Uttara. Religious converts in India: Socio-political study of neo-Buddhists. New Delhi, India: Mittal Publications, 1996.

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9

Pong-gon, Kim, and Chirisankwŏn Munhwa Yŏn'gudan, eds. Chirisankwŏn yuhak ŭi hangmaek kwa sasang. Sŏul-si: Sŏnin, 2015.

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10

Chaedan, Talsŏng Munhwa, ed. Ch'ŏngbaengni Kwak An-bang kwa Hyŏnp'ung Kwak Ssi 12-chŏngnyŏ. Sŏul-si: Minsogwŏn, 2021.

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11

1961-, An Tae-hoe, ed. Chosŏn hugi sopʻummun ŭi silchʻe. Sŏul: Tʻaehaksa, 2003.

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12

(Korea), Kugyŏl Hakhoe, ed. Hanmun tokpŏp kwa Tong Asia ŭi muncha. Kyŏnggi-do Pʻaju-si: Tʻaehaksa, 2006.

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13

Barrett, T. H. Li Ao: Buddhist, Taoist or Neo-Confucian? Taylor & Francis Group, 2016.

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14

Goedhals, Antony. Neo-Buddhist Writings of Lafcadio Hearn: Light from the East. BRILL, 2020.

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15

Barrett, T. H. Li Ao: Buddhist, Taoist or Neo-Confucian? (London Oriental Series). RoutledgeCurzon, 1992.

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16

Makeham, John. Buddhist Roots of Zhu Xi's Philosophical Thought. Oxford University Press, Incorporated, 2018.

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17

Cox, Laurence. European Buddhist Traditions. Edited by Michael Jerryson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199362387.013.14.

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This chapter covers those Buddhist traditions that are largely based in Europe, noting some of the specificities of this history as against the North American with which it is sometimes conflated. While the reception history of Buddhism in Europe stretches back to Alexander, Buddhist organization in Europe begins in the later nineteenth century, with the partial exception of indigenous Buddhisms in the Russian Empire. The chapter discusses Asian-oriented Buddhisms with a strong European base; European neo-traditionalisms founded by charismatic individuals; explicitly new beginnings; and the broader world of “fuzzy religion” with Buddhist components, including New Age, “nightstand Buddhists,” Christian creolizations, secular mindfulness, and Engaged Buddhism. In general terms, European Buddhist traditions reproduce the wider decline of religious institutionalization and boundary formation that shapes much of European religion generally.

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18

Makeham, John, ed. The Buddhist Roots of Zhu Xi's Philosophical Thought. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190878559.001.0001.

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Zhu Xi (1130–1200) is the most influential Neo-Confucian philosopher, and arguably the most important Chinese philosopher, of the past millennium, both in terms of his legacy and for the sophistication of his systematic philosophy. The Buddhist Roots of Zhu Xi’s Philosophical Thought combines in a single study two major areas of Chinese philosophy that are rarely tackled together: Chinese Buddhist philosophy and Zhu Xi’s Neo-Confucian philosophy. Despite Zhu Xi’s importance as a philosopher, the role of Buddhist thought and philosophy in the construction of his systematic philosophy remains poorly understood. What aspects of Buddhism did he criticize and why? Was his engagement limited to criticism (informed or otherwise), or did Zhu also appropriate and repurpose Buddhist ideas to develop his own thought? If Zhu’s philosophical repertoire incorporated conceptual structures and problematics that are marked by a distinct Buddhist pedigree, what implications does this have for our understanding of his philosophical project? The five chapters that make up this volume present a rich and complex portrait of the Buddhist roots of Zhu Xi’s philosophical thought. The scholarship is meticulous, the analysis is rigorous, and the philosophical insights are fresh. Collectively, the chapters illuminate a greatly expanded range of the intellectual resources Zhu incorporated into his philosophical thought, demonstrating the vital role that models derived from Buddhism played in his philosophical repertoire. In doing so, they provide new perspectives on what Zhu Xi was trying to achieve as a philosopher by repurposing ideas from Buddhism.

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19

Wonhyo eso Tasan kkaji: Hanguk sasang ui pigyo chorhakchok haesok. Chonggye, 2000.

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20

Vasen, Sīlavādin Meynard. Buddhist Ethics Compared to Western Ethics. Edited by Daniel Cozort and James Mark Shields. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198746140.013.30.

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The three main ethical theories in Western philosophy can be used as a framework from which to bring out the features of Buddhist ethics; hermeneutical questions regarding the ‘how’ and ‘why’ of comparison; a consideration of Buddhist ethics as virtue ethics, centring around the notions of practices, narratives, and traditions, as proposed by MacIntyre, including a discussion of relativism in the context of naturalism, the fact/value gap, and cognitivism/non-cognitivism; a critique of consequentialism including a discussion of Goodman and Singer on altruism and compassion, agent-neutrality, and personhood, especially the bodhisattva-ideal; a critique of deontology that argues that there are no moral absolutes, and that only the wise can establish in a particular situation what is right, that is, what leads to a more awakened state. Conclusion: a discussion of why it is fruitful to see Buddhist ethics as a member of the family of (neo-Aristotelian) virtue ethical theories.

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21

Buddhist Apologetics in East Asia: Countering the Neo-Confucian Critiques in the <i>Hufa Lun</i>and the <i>Yusŏk Chirŭi Non</i>. BRILL, 2019.

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22

Makeham, John. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190878559.003.0001.

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The Introduction contextualizes Zhu Xi within the “Learning of the Way” tradition of Neo-Confucian thought, and introduces key questions that animate the volume as a whole: What aspects of Buddhism did Zhu criticize and why? Was his engagement limited to criticism (informed or otherwise) or did Zhu also appropriate and repurpose Buddhist ideas to develop his own thought? If Zhu’s philosophical repertoire incorporated conceptual structures and problematics that are marked by a distinct Buddhist pedigree, what implications does this have for our understanding of his philosophical project? The Introduction provides a narrative that links the book’s five chapters; introduces the main aims, content, and structure of each chapter; and provides historical, institutional, and doctrinal contextualization for the Buddhist material. That material includes coverage of Chan Buddhist doctrine in the Song dynasty and Chan’s institutional setting; Chan and Tiantai engagement with Neo-Confucian thinkers; and key Tiantai and Huayan doctrines.

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23

Flanagan, Owen, and Philip J. Ivanhoe. Moderating Ego in East and South Asia. Edited by Kirk Warren Brown and Mark R. Leary. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199328079.013.2.

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Different cultures inculcate different views of the self, its boundaries, and its connections to others, to the environment, and to the past and future. This chapter examines two traditions, Buddhism and neo-Confucianism, in which the philosophical views encourage certain habits of the heart and mind that discourage egoism and favor allocentric attitudes. It is an open empirical question whether, how, and in what domains of life these two Asian philosophical traditions in fact contribute to less egoism and more allocentrism in societies that are Buddhist or neo-Confucian. It is a further open and complicated question whether and how we in the North Atlantic can avail ourselves of resources in these two traditions to make ourselves less egoistic and more allocentric.

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24

Belogurova, Anna. Communism in South East Asia. Edited by Stephen A. Smith. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199602056.013.013.

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In South East Asia the Marxist message came primarily to address issues of nation-building. The article traces the development of communist parties from their early diasporic networks and engagement with the Comintern, to their relations with the colonial powers, to the establishment of communist-ruled states after the Second World War, through to the Cold War and US efforts to contain communism. The article looks at the various forms that communism took in the region, from hybrid Chinese associations in British Malaya and Hồ Chí Minh’s Indochina network, to the constitutional party of Sukarno’s Indonesia, to the semi-Buddhist Burmese Way to Socialism of Ne Win, to the neo-dynastic communism of Pol Pot. Special attention is paid to the interplay between nationalism, internationalism, and communism.

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25

Snow, Nancy E., ed. The Oxford Handbook of Virtue. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199385195.001.0001.

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This volume provides a representative overview of philosophical work on virtue. It is divided into seven parts: conceptualizations of virtue, historical and religious accounts, contemporary virtue ethics and theories of virtue, central concepts and issues, critical examinations, applied virtue ethics, and virtue epistemology. Forty-two chapters by distinguished contributors offer insights and directions for further research. The volume is unique in bringing together work on virtue ethics and virtue epistemology, thereby providing an overview of the most recent thinking on virtue in the field of philosophy. It explores writing on virtue in the work of western historical figures such as Plato, Aristotle, Aquinas, Hume, Nietzsche, Kant, and the utilitarians, and includes chapters on Islamic, Christian, Buddhist, and Confucian and Neo-Confucian approaches to virtue ethics. Chapters on neo-Aristotelian virtue ethics and alternatives to it, such as sentimentalism, are also included, as well as work in applied virtue ethics in areas such as medical ethics, business ethics, environmentalism, jurisprudence, sexual ethics, and communication ethics. Objections to virtue ethics and central virtue ethical themes, such as motivation, are also addressed. Chapters on key virtue epistemological themes are also featured in the volume, and a nod toward the emerging field of applied virtue epistemology is given.

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26

Yü, Ying-shih. Chinese History and Culture. Columbia University Press, 2017. http://dx.doi.org/10.7312/columbia/9780231178587.001.0001.

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The recipient of the Kluge Prize for lifetime achievement in the humanities, Ying-shih Yü is a premier scholar of Chinese studies. Chinese History and Culture volumes 1 and 2 bring his extraordinary oeuvre to English-speaking readers. Spanning two thousand years of social, intellectual, and political change, the essays in these volumes investigate two central questions through all aspects of Chinese life: what core values sustained this ancient civilization through centuries of upheaval, and in what ways did these values survive in modern times? From Yü Ying-shih’s perspective, the Dao, or the Way, constitutes the inner core of Chinese civilization. His work explores the unique dynamics between Chinese intellectuals’ discourse on the Dao, or moral principles for a symbolized ideal world order, and their criticism of contemporary reality throughout Chinese history. Volume 1 of Chinese History and Culture explores how the Dao was reformulated, expanded, defended, and preserved by Chinese intellectuals up to the seventeenth century, guiding them through history’s darkest turns. Essays incorporate the evolving conception of the soul and the afterlife in pre- and post-Buddhist China, the significance of eating practices and social etiquette, the move toward greater individualism, the rise of the Neo-Daoist movement, the spread of Confucian ethics, and the growth of merchant culture and capitalism. A true panorama of Chinese culture’s continuities and transition, Yü Ying-shih’s two-volume Chinese History and Culture gives readers of all backgrounds a unique education in the meaning of Chinese civilization.

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27

Makeham, John. Monism and the Problem of the Ignorance and Badness in Chinese Buddhism and Zhu Xi’s Neo-Confucianism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190878559.003.0006.

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This chapter argues that an understanding of the Buddhist models Zhu Xi had at his disposal can yield new insights into how he constructed and defended the monistic ontology that is the centerpiece of his metaphysics, ethics, and philosophy of mind. The author advances two main theses linking Zhu Xi to the Awakening of Faith. The first concerns the ti-yong polarity, demonstrating that Zhu’s understanding of ti-yong is consistent with the model found in the Awakening of Faith and as described by various Huayan thinkers. The second and main thesis concerns the problem of the origin of ignorance and badness. The chapter concludes that Zhu Xi provided a new solution to the problem of badness—one that avoided the radical proposals entailed in Huayan and Tiantai attempts to deal with the issue for over half a millennium.

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28

Tʻae-jin, Yi, ed. Sŏul sangŏpsa. Sŏul-si: Tʻaehaksa, 2000.

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29

Soul sangopsa (Taehak chongso). Taehaksa, 2000.

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